THE WATER BOOK

The spirit of the Ni Ten Ichi school of strategy is based on water,
and this Water Book explains methods of victory as the long-sword form
of the Ichi school. Language does not extend to explaining the Way in
detail, but it can be grasped intuitively. Study this book; read a
word then ponder on it. If you interpret the meaning loosely you will
mistake the Way.

The principles of strategy are written down here in terms of single
combat, but you must think broadly so that you attain an understanding
for ten-thousand-a-side battles.

Strategy is different from other things in that if you mistake the Way
even a little you will become bewildered and fall into bad ways.

If you merely read this book you will not reach the Way of strategy.
Absorb the things written in this book. Do not just read, memorise or
imitate, but so that you realise the principle from within your own
heart study hard to absord these things into your body.

SPIRITUAL BEARING IN STRATEGY

In strategy your spiritual bearing must not be any different from
normal. Both in fighting and in everyday life you should be determined
though calm. Meet the situation without tenseness yet not recklessly,
your spirit settled yet unbiased. Even when your spirit is calm do not
let your body relax, and when your body is relaxed do not let your
spirit slacken. Do not let your spirit be influenced by your body, or
your body be influenced by your spirit. Be neither insufficiently
spirited nor over spirited. An elevated spirit is weak and a low
spirit is weak. Do not let the enemy see your spirit.

Small people must be completely familiar with the spirit of large
people, and large people must be familiar with the spirit of small
people. Whatever your size, do not be misled by the reactions of your
own body. WIth your spirit open and unconstricted, look at things from
a high point of view. You must cultivate your wisdom and spirit.
Polish your wisdom: learn public justice, distinguish between good and
evil, study the Ways of different arts one by one. When you cannot be
deceived by men you will have realised the wisdom of strategy.

The wisdom of strategy is different from other things. On the
battlefield, even when you are hard-pressed, you should ceaselessly
research the principles of strategy so that you can develop a steady
spirit.

STANCE IN STRATEGY

Adopt a stance with the head erect, neither hanging down, nor looking
up, nor twisted. Your forehead and the space between your eyes should
not be wrinkled. Do not roll your eyes nor allow them to blink, but
slightly narrow them. With your features composed, keep the line of
your nose straight with a feeling of slightly flaring your nostrils.
Hold the line of the rear of the neck straight: instil vigour into
your hairline, and in the same way from the shoulders down through
your entire body. Lower both shoulders and, without the buttocks
jutting out, put strength into your legs from the knees to the tips of
your toes. Brace your abdomen so that you do not bend at the hips.
Wedge your companion sword in your belt against your abdomen, so that
your belt is not slack - this is called "wedging in".

In all forms of strategy, it is necessary to maintain the combat
stance in everyday life and to make your everyday stance your combat
stance. You must research this well.

THE GAZE IN STRATEGY

The gaze should be large and broad. This is the twofold gaze
"Perception and Sight". Perception is strong and sight week.

In strategy it is important to see distant things as if they were
close and to take a distanced view of close things. It is important in
strategy to know the enemy's sword and not to be distracted by
insignificant movements of his sword. You must study this. The gaze is
the same for single combat and for large-scale strategy.

It is necessary in strategy to be able to look to both sides without
moving the eyeballs. You cannot master this ability quickly. Learn
what is written here; use this gaze in everyday life and do not vary
it whatever happens.

HOLDING THE LONG SWORD

Grip the long sword with a rather floating feeling in your thumb and
forefinger, with the middle finger neither tight nor slack, and with
the last two fingers tight. It is bad to have play in your hands.

When you take up a sword, you must feel intent on cutting the enemy.
As you cut an enemy you must not change your grip, and your hands must
not "cower". When you dash the enemy's sword aside, or ward it off, or
force it down, you must slightly change the feeling in your thumb and
forefinger. Above all, you must be intent on cutting the enemy in the
way you grip the sword.

The grip for combat and for sword-testing is the same. There is no
such thing as a "man-cutting grip".

Generally, I dislike fixedness in both long swords and hands.
Fixedness means a dead hand. Pliability is a living hand. You must
bear this in mind.

FOOTWORK

With the tips of your toes somewhat floating, tread firmly with your
heels. Whether you move fast or slow, with large or small steps, your
feet must always move as in normal walking. I dislike the three
walking methods know as "jumping-foot", "floating-foot" and
"fixed-steps".

So-called "Yin-Yang foot" is important in the Way. Yin-Yang foot means
not moving only one foot. It means moving your feet left-right and
right-left when cutting, withdrawing, or warding off a cut. You should
not move on one foot preferentially.

THE FIVE ATTITUDES

The five attitudes are: Upper, Middle, Lower, Right Side, and Left
Side. These are the give. Although attitude has these five divisions,
the one purpose of all of them is to cut the enemy. There are none but
these five attitidudes.

Whatever attitude you are in, do not be conscious of making the
attitude; think only of cutting.

Your attitude should be large or small according to the situation.
Upper, Lower and Middle attitudes are decisive. Left Side and Right
Side attitudes are fluid. Left and Right attitudes should be used if
there is an obstruction overhead or to one side. The decision to use
Left or Right depends on the place.

The essence of the Way is this. To understand attitude you must
thoroughly understand the middle attitude. The middle attitude is the
heart of attitudes. If we look at strategy on a broad scale, the
Middle attitude is the seat of the commander, with the other four
attitudes following the commander. You must appreciate this.

THE WAY OF THE LONG SWORD

Knowing the Way of the long sword means we can wield with two fingers
the sword we usually carry. If we know the path of the sword well, we
can wield it easily.

If you try to wield the long sword quickly you will mistake the Way.
To wield the long sword well you must wield it calmly. If you try to
wield it quickly, like a folding fan or a short sword, you will err by
using "short sword chopping". You cannot cut down a man with a long
sword using this method.

When you have cut downwards with the longsword, lift it straight
upwards; when you cut sideways, return the sword along a sideways
path. Return the sword in a reasonable way, always stretching the
elbows broadly. Wield the sword strongly. This is the Way of the
longsword.

If you learn to use the five approaches of my strategy, you will be
able to wield a sword well. You must train constantly.

THE FIVE APPROACHES

1. The first approach is the Middle attitude. Confront the enemy with
the point of your sword against his face. When he attacks, dash
his sword to the right and "ride" it. Or, when the enemy attacks,
deflect the point of his sword by hitting downwards, keep your
long sword where it is, and as the enemy renews his attack cut his
arms from below. This is the first method.

The five approaches are this kind of thing. You must train
repeatedly using a long sword in order to learn them. When you
master my Way of the long sword, you will be able to control any
attack the enemy makes. I assure you, there are no attitudes other
than the five attitudes of the long sword of Ni To.

2. In the second approach with the long sword, from the Upper
attitude cut the enemy just as he attacks. If the enemy evades the
cut, keep your sword where it is and, scooping up from below, cut
him as he renews the attack. It is possible to repeat the cut from
here.

In this method there are various changes in timing and spirit. You
will be able to understand this by training in the Ichi school.
You will always winn with the five long sword methods. You must
train repetitively.

3. In the third approach, adopt the Lower attitude, anticipating
scooping up. When the enemy attacks, hit his hands from below. As
you do so he may try to hit your sword down. If this is the case,
cut his upper arm(s) horizontally with a feeling of "crossing".
This means that from the lower attitudes you hit the enemy at the
instant that he attacks.

You will encounter this method often, both as a beginner and in
later strategy. You must train holding a long sword.

4. In this fourth approach, adopt the Left Side attitude. As the
enemy attacks hit his hands from below. If as you hit his hands he
attempts to dash down your sword, with the feeling of hitting his
hands, parry the path of his long sword and cut across from above
your shoulder.

This is the Way of the long sword. Through this method you win by
parrying the line of the enemy's attack. You must research this.

5. In the fifth approach, the sword is in the Right Side attitude. In
accordance with the enemy's attack, cross your long sword from
below at the side to the Upper attitude. Then cut straight from
above.

This method is essential for knowing the Way of the long sword
well. If you can use this method, you can freely wield a heavy
long sword.

I cannot describe in detail how to use these five approaches. You must
become well acquainted with my "in harmony with the long sword" Way,
learn large-scale timing, understand the enemy's long sword, and
become used to the five approaches from the outset. You will always
win by using these five methods, with various timing considerations
discerning the enemy's spirit. You must consider all this carefully.

THE "ATTITUDE NO-ATTITUDE" TEACHING

"Attitude No-Attitude" means that there is no need for what are know
as long sword attitudes.

Even so, attitudes exist as the five ways of holding the long sword.
However you hold the sword it must be in such a way that it is easy to
cut the enemy well, in accordance with the situation, the place, and
your relation to the enemy. From the Upper attitude as your spirit
lessens you can adopt the Middle attitude, and from the Middle
attitude you can raise the sword a little in your technique and adopt
the Upper attitude. From the lower attitude you can raise the sword
and adopt the Middle attitudes as the occasion demands. According to
the situation, if you turn your sword from either the Left Side or
Right Side attitude towards the centre, the Middle or the Lower
attitude results.

The principle of this is called "Existing Attitude - Nonexisting
Attitude".

The primary thing when you take a sword in your hands is your
intention to cut the enemy, whatever the means. Whenever you parry,
hit, spring, strike or touch the enemy's cutting sword, you must cut
the enemy in the same movement. It is essential to attain this. If you
think only of hitting, springing, striking or touching the enemy, you
will not be able actually to cut him. More than anything, you must be
thinking of carrying your movement through to cutting him. You must
thoroughly research this.

Attitude in strategy on a larger scale is called "Battle Array". Such
attitudes are all for winning battles. Fixed formation is bad. Study
this well.

TO HIT THE ENEMY "IN ONE TIMING"

"In One Timing" means, when you have closed with the enemy, to hit him
as quickly and directly as possible, without moving your body or
settling your spirit, while you see that he is still undecided. The
timing of hitting before the enemy decides to withdraw, break or hit,
is this "In One Timing".

You must train to achieve this timing, to be able to hit in the timing
of an instant.

THE "ABDOMEN TIMING OF TWO"

When you attack and the enemy quickly retreats, as you see him tense
you must feint a cut. Then, as he relaxes, follow up and hit him. This
is the "Abdomen Timing of Two".

It is very difficult to attain this by merely reading this book, but
you will soon understand with a little instruction.

NO DESIGN, NO CONCEPTION

In this method, when the enemy attacks and you also decide to attack,
hit with your body, and hit with your spirit, and hit from the Void
with your hands, accelerating strongly. This is the "No Design, No
Conception" cut.

This is the most important method of hitting. It is often used. You
must train hard to understand it.

THE FLOWING WATER CUT

The "Flowing Water Cut" is used when you are struggling blade to blade
with the enemy. When he breaks and quickly withdraws trying to spring
with his long sword, expand your body and spirit and cut him as slowly
as possible with your long sword, following your body like stagnant
water. You can cut with certainty if you learn this. You must discern
the enemy's grade.

CONTINUOUS CUT

When you attack and the enemy also attacks, and your swords spring
together, in one action cut his head, hands and legs. When you cut
several places with one sweep of the long sword, it is the "Continuous
Cut". You must practice this cut; it is often used. With detailed
practice you should be able to understand it.

THE FIRE AND STONES CUT

The Fires and Stones Cut means that when the enemy's long sword and
your long sword clash together you cut as strongly as possible without
raising the sword even a little. This means cutting quickly with the
hands, body and legs - all three cutting strongly. If you train well
enough you will be able to strike strongly.

THE RED LEAVES CUT

The Red Leaves Cut [allusion to falling, dying leaves. - Slaegr] means
knocking down the enemy's long sword. The spirit should be getting
control of his sword. When the enemy is in a long sword attitude in
front of you and intent on cutting, hitting and parrying, you strongly
hit the enemy's long sword with the Fire and Stones Cut, perhaps in
the spirit of the "No Design, No Conception" Cut. If you then beat
down the point of his sword with a sticky feeling, he will necessarily
drop the sword. If you practise this cut it becomes easy to make the
enemy drop his sword. You must train repetitively.

THE BODY IN PLACE OF THE LONG SWORD

Also "the long sword in place of the body". Usually we move the body
and the sword at the same time to cut the enemy. However, according to
the enemy's cutting method, you can dash against him with your body
first, and afterwards cut with the sword. If his body is immoveable,
you can cut first with the long sword, but generally you hit first
with the body and then cut with the long sword. You must research this
well and practise hitting.

CUT AND SLASH

To cut and to slash are two different things. Cutting, whatever form
of cutting it is, is decisive, with a resolute spirit. Slashing is
nothing more than touching the enemy. Even if you slash strongly, and
even if the enemy dies instantly, it is slashing. When you cut, your
spirit is resolved. You must appreciate this. If you first slash the
enemy's hands or legs, you must then cut strongly. Slashing is in
spirit the same as touching. When you realise this, they become
indistinguishable. Learn this well.

CHINESE MONKEY'S BODY

The Chinese Monkey's Body [short-armed monkey. - Slaegr] is the spirit
of not stretching out your arms. The spirit is to get in quickly,
without in the least extending your arms, before the enemy cuts. If
you are intent upon not stretching out your arms you are effectively
far away, the spirit is to go in with your whole body. When you come
to within arm's reach it becomes easy to move your body in. You must
research this well.

GLUE AND LACQUER EMULSION BODY

The spirit of "Glue and Lacquer Emulsion Body" is to stick to the
enemy and not separate from him. When you approach the enemy, stick
firmly with your head, body and legs. People tend to advance their
head and legs quickly, but their body lags behind. You should stick
firmly so that there is not the slightest gap between the enemy's body
and your body. You must consider this carefully.

TO STRIVE FOR HEIGHT

By "to strive for height" is meant, when you close with the enemy, to
strive with him for superior height without cringing. Stretch your
legs, stretch your hips, and stretch your neck face to face with him.
When you think you have won, and you are the higher, thrust in
strongly. You must learn this.

TO APPLY STICKINESS

When the enemy attacks and you also attack with the long sword, you
should go in with a sticky feeling and fix your long sword against the
enemy's as you receive his cut. The spirit of stickiness is not
hitting very strongly, but hitting so that the long swords do not
separate easily. It is best to approach as calmly as possible when
hitting the enemy's long sword with stickiness. The difference between
"Stickiness" and "Entanglement" is that stickiness is firm and
entanglement is weak. You must appreciate this.

THE BODY STRIKE

The Body Strike means to approach the enemy through a gap in his
guard. The spirit is to strike him with your body. Turn your face a
little aside and strike the enemy's breast with your left shoulder
thrust out. Approach with the spirit of bouncing the enemy away,
striking as strongly as possible in time with yout breathing. If you
achieve this method of closing with the enemy, you will be able to
knock him ten or twenty feet away. It is possible to strike the enemy
until he is dead. Train well.

THREE WAYS TO PARRY HIS ATTACK

There are three methods to parry a cut:

First, by dashing the enemy's long sword to your right, as if
thrusting at his eyes, when he makes an attack.

Or, to parry by thrusting the enemy's long sword towards his right eye
with the feeling of snipping his neck.

Or, when you have a short "long sword", without worrying about
parrying the enemy's long sword, to close with him quickly, thrusting
at his face with your left hand.

These are the three methods of parrying. You must bear in mind that
you can always clench your left hand and thrust at the enemy's face
with your fist. For this it is necessary to train well.

TO STAB AT THE FACE

To stab at the face means, when you are in confrontation with the
enemy, that your spirit is intent of stabbing at his face, following
the line of the blades with the point of your long sword. If you are
intent on stabbing at his face, his face and body will become rideale.
When the enemy becomes as if rideable, there are various opportunities
for winning. You must concentrate on this. When fighting and the
enemy's body becomes as if rideable, you can win quickly, so you ought
not to forget to stab at the face. You must pursue the value of this
technique through training.

TO STAB AT THE HEART

To stab at the heart means, when fighting and there are obstructions
above, or to the sides, and whenever it is difficult to cut, to thrust
at the enemy. You must stab the enemy's breast without letting the
point of your long sword waver, showing the enemy the ridge of the
blade square-on, and with the spirit of deflecting his long sword. The
spirit of this principle is often useful when we become tired or for
some reason our long sword will not cut. You must understand the
application of this method.

TO SCOLD "TUT-TUT!"

"Scold" means that, when the enemy tries to counter-cut as you attack,
you counter-cut again from below as if thrusting at him, trying to
hold him down. With very quick timing you cut, scolding the enemy.
Thrust up, "Tut!", and cut "TUT!" This timing is encountered time and
time again in exchange of blows. The way to scold Tut-TUT is to time
the cut simultaneously with raising your long sword as if to thrust
the enemy. You must learn this through repetitive practice.

THE SMACKING PARRY

By "smacking parry" is meant that when you clash swords with the
enemy, you meet his attacking cut on your long sword with a tee-dum,
tee-dum rhythm, smacking his sword and cutting him. The spirit of the
smacking parry is not parrying, or smacking strongly, but smacking the
enemy's long sword in accordance with his attacking cut, primarily
intent on quickly cutting him. If you understand the timing of
smacking, however hard your long swords clash together, your
swordpoint will not be knocked back even a little. You must research
sufficiently to realise this.

THERE ARE MANY ENEMIES

"There are many enemies" applies when you are fighting one against
many. Draw both sword and companion sword and assume a wide-stretched
left and right attitude. The spirit is to chase the enemies around
from side to side, even though they come from all four directions.
Observe their attacking order, and go to meet first those who attack
first. Sweep your eyes around broadly, carefully examining the
attacking order, and cut left and right alternately with your swords.
Waiting is bad. Always quickly re-assume your attitudes to both sides,
cut the enemies down as they advance, crushing them in the direction
from which they attack. Whatever you do, you must drive the enemy
together, as if tying a line of fishes, and when they are seen to be
piled up, cut them down strongly without giving them room to move.

THE ADVANTAGE WHEN COMING TO BLOWS

You can know how to win through strategy with the long sword, but it
cannot be clearly explained in writing. You must practice diligently
in order to understand how to win.

Oral tradition: "The true Way of strategy is revealed in the long
sword."

ONE CUT

You can win with certainity with the spirit of "one cut". It is
difficult to attain this if you do not learn strategy well. If you
train well in this Way, strategy will come from your heart and you
will be able to win at will. You must train diligently.

DIRECT COMMUNICATION

The spirit of "Direct Communication" is how the true Way of the Ni To
Ichi school is received and handed down.

Oral tradition: "Teach your body strategy."

Recorded in the above book is an outline of Ichi school
sword-fighting.

To learn how to win with the long sword in strategy, first learn the
five approaches and the five attitudes, and absorb the Way of the long
sword naturally in your body. You must understand spirit and timing,
handle the long sword naturally, and move body and legs in harmony
with your spirit. Whether beating one man or two, you will then know
values in strategy.

Study the contents of this book, taking one item at a time, and
through fighting with enemies you will gradually come to know the
principle of the Way.

Deliberately, with a patient spirit, absorb the virtue of all this,
from time to time raising your hand in combat. Maintain this spirit
whenever you cross swords with and enemy.

Step by step walk the thousand-mile road.

Study strategy over the years and achieve the spirit of the warrior.
Today is victory over yourself of yesterday; tomorrow is your victory
over lesser men. Next, in order to beat more skillful men, train
according to this book, not allowing your heart to be swayed along a
side-track. Even if you kill an enemy, if it is not based on what you
have learned it is not the true Way.

If you attain this Way of victory, then you will be able to beat
several tens of men. What remains is sword-fighting ability, which you
can attain in battles and duels. -----